Reading 1: 1Samuel 17

v.13 - Remember David's three eldest brothers were there, watching him. They were amongst those that were 'greatly afraid' (v.11). I wonder what this did for their faith, especially Eliab, after getting angry with David (as I am sure any of us would have done) in v.28. Here was an early demonstration of the reason that David was chosen above his brethren.

The section 1 Samuel chs.16 - 21 catalogues David's growing alienation from the people that mattered to him. In 1 Samuel 16:13 David is anointed. In 1 Samuel 17:51 he kills Goliath and is welcomed into the king's court as Jonathan's friend 1 Samuel18:1,2,5. However his popularity became the things which caused Saul to 'eye' David 1 Samuel 18:8. By 1 Samuel 19 Saul is seeking to have David slain 1 Samuel 19:1. Michal lowers David down out of the window 1 Samuel 19:12 and he fled to Samuel who was unable to answer his concerns 1 Samuel 19:18. We then see David fleeing from before Samuel because of Saul's arrival and is then spurned by the priests 1 Samuel 21. This catalogue of events has as its terminus David the anointed king living the life of a fugitive.

v.8 - Throughout the stories of the Bible we are given example after example of how we should not fear even the strongest of men if we fear the Lord. Here is another example, and also a demonstration of the way in which man will organise the circumstances so that they fall in his favour. The Philistines had a great advantage in fighting the war in this particular way, so they arranged it. It is what we all do all the time - we arrange circumstances so that we might get our own way - so that the odds are on our side. There is a lesson to learn for all here.

17:33 In telling David that 'Thou art not able to go against this Philistine' Saul had fallen into the trap of the nation of Israel when they were at the border of the land for the first time. They add (Numbers 13:31) 'We be not able to go up against this people'. They and Saul had forgotten that the battle belonged to Yahweh. David had not and so was willing to go - not in his own strength but in the strength of 'the living God' (1 Samuel 17:26)

:49 The language 'fell upon his face to the earth' quotes 1 Samuel 5:3,4. Not only is the Philistine god destroyed and cannot stand before Yahweh their champion, likewise, cannot stand. Israel did not recognise, in the judgement of Dagon, the power of their God - David did.

17:54 Golgotha (Mark 15:22) is the 'place of a skull'. Maybe it was the skull of Goliath being taken to Jerusalem which provided the name of the place where Jesus was crucified. If so it is very poignant. In the place where the giant who Israel were frightened of was buried we find that Jesus, the one who destroyed the giant of sin, achieved his victory.

V.37 It would have been natural for a youth such as David, to make a parade of his gallantry. But David's piety sank all consideration of his own prowess and ascribed the success of those achievements to the Divine aid, which he felt assured would not be withheld from him in a cause which so intimately concerned the safety and honour of His people.

1Sam 17:15 holds the key to understanding the chronology of this chapter. David had left the employ of the king (why we don't know), and went back home. But if the chapter is in strict chronological order, David had already heard Goliath's challenge to the God he worshipped. So, back with the sheep, he thought of this ungodly man blaspheming his God, and so of-course he jumped at the opportunity Jesse now gave him. Now he could go back to the camp, not this time as Saul's armourbearer
(see 1Sam 16:21). Now he was free to fight the Lord's battles. And that is what he did.

Goliath taunted Israel for forty days (forty being the number representing trial) (v.16). David accepted his challenge, being graced with the Spirit of Yahweh (1Sam 16:13). Goliath was covered head to toe in armour (vs.5,6) being exposed only in the face area. Thus, the target was relatively small. No matter, the battle was Yahweh's (vs.46,47). He guided the stone that killed Goliath (v.49). The tumbling of the giant by David's single stone echoes the tumbling of the image of world powers by the stone of Christ, the greater David (Dan 2:35).

A couple of points to ponder: Why did David select five stones instead of just the one? (v.40). Surely, this was not a lapse of faith by David. Didn't Goliath have four brothers who might have needed dispatching also? Scripture tells us of one brother who was subsequently killed by Elhanan (1Chron 20:5).

Another point concerns Goliath's head being taken to Jerusalem (v.54). The Lord Jesus was crucified at Golgotha which means place of the skull (Mark 15:22) (Calvary (Luke 23:33), the same place, literally means cranium in Greek). Could this be the place where Goliath's head was buried?

Vs.4-7 It is difficult to imagine the size of Goliath. He stood almost 10 feet tall and was covered in armour. His chain-mail alone weighed 125 lbs. and his spearhead weighed 15lbs. Who wouldn't be scared of confronting such a giant? Not David! He had ultimate faith in Yahweh. His boldness gives us pause for thought that any giant in this life can be overcome by faith in Yahweh.

Saul only made David a captain over his men because he wanted to kill him (1Sam 18:12-13). It was likely that this motivated the otherwise strange question in 17:55, since Saul already knew who David was. He was checking up on David's background in order to see whether he had strong family connections and would be a threat to his throne. This same enquiry, and same fear and desire to murder, manifested itself with Herod (Matt 2:2-6), and later the Pharisees (Matt 12:23-24, Luke 4:22, 28-29).

Chapter 17 is possibly Messianic: V.1,2,4,5,6,7,12,13,15,16,17,18,20,23,25,28,28,29,35,36,37,38,39,40,43,45,46,47,49,51 -- v1 "Shochoh" (7755) means "to entwine, shut in, fence", etc. while "Azekah" (5825) means "tilled" and in between we have "Ephes-Dammim" (658) meaning "boundary of blood drops" so perhaps figuratively we have the boundary Christ's blood covers which is between the bondage of fenced in sin to that which is cultivated and yields crops; v2 "Elah" (425) meaning "an oak or other strong tree" perhaps echoes the victorious powerful battle of Christ over sin and death; v4 6 cubits ("6" being the number of man/the flesh); vss 5-7 perhaps echoes the multitude of those burdened by the weight of sins 5000 shekels who would be offered mercy ("5" thought by many to represent grace and mercy), while the armour of bronze/brass [Heb. "nechosheth" (5178) suggests "base, or red colour of the throat of the serpent", etc.] perhaps represents the armour or strength of flesh/sin; v12 the 8th son perhaps echoes the beginning of a new creation; v13 the mention of 3 perhaps echoes the sacrifice and resurrection; v15 from Bethlehem and tending his father's sheep much like Christ; v16 40 day trial like Christ's; v17,18 bread and cheeses (1Pet 2:2 milk of the word?), 10 mentioned twice perhaps suggesting perfection of divine order or suggesting judgment, overseeing how his brethren fare; v20 early in the morning David/Christ rose up and left the flock but the flock weren't alone, they still had a shepherd; v23 Gath (1661) means a wine press; v25 followers are to be the bride of Christ who paid the price for the marriage to making his house free (free from sin and death?); v28-29 his own brethren were against him and the concept of being silent like a lamb to the slaughter; v35 rescuing the sheep; v36 killing sin which is opposed to the living (suggests faith in) God; v37 confidence that God will deliver; v38 Jesus was also dressed in a purple/royal robe; v39 rejects the armour of the flesh/sin; v40 wooden staff (echo of the cross?), went in the water(baptism or washed by the Word?), 5 (perhaps suggesting grace or mercy); v43 another reference to the wood; v45 armour of man/sin vs the armour of God (Eph 6:13-17); v46 power of sin and death symbolically destroyed?, God's glory to be revealed to whole word; v47 Glory be to God who provided the way to give us victory over sin; v49,51 perhaps an echo of Christ striking a mortal blow over the power of sin (Gen 3:14,15).

We are often left with the impression that David was not only young, but of a small stature, but, when we consider the facts we see differently. Saul would have the intelligence to know that his armour would have been next to useless for a person much smaller than himself. One of the reasons that Saul was appointed king was because of his large stature (1Sam 9:2). David had to be of a similar size, or at least very close to being so. David's encounters with the wild animals while looking after Jesse's flock suggest he would not have been a small boy. We also see his size in David's ability to wield the sword of Goliath, which would have been a large heavy weapon (V.51)

17:54 We read of David taking Goliath’s head to Jerusalem in the same verse as David putting the armour of Goliath in his tent. So we conclude that David took the head to Jerusalem at the same time. However Jerusalem was in the control of the Jebusites until part way through the reign of David. Maybe this action highlights that David understood the importance of Jerusalem at even this early time in his life.

It is interesting to note in this chapter how Saul's attitude towards David changes as the record progresses. Saul's attitude is typical of mans ways. When David first approached the king, Saul was not concerned who he was, his only concern was that he was too young to be challenging such a man as Goliath. Still, Saul let him go without knowing who he was. As we come to the end of the chapter we see how things have changed; now the king wants to know who this young man is. What a lesson for all of us. Man's way is those around him are as nothing for the most part, but the way of our Heavenly Father is that He not only knows who we are, He knows the number of the hairs of our heads (Luke 12:7). How richly blessed we are that there is One who cares, who knows, and watches over us, as David was watched over in this encounter with Goliath.

17:42 Goliath suffered from the trait that Samuel had to learn. You cannot judge a person by their outward appearance. The record here makes it very plain that it was an outward appearance that caused Goliath to mock.

Goliath is one of the last descendants of Anak, the giants who the children of Israel saw when they spied out the land. In Josh 11:22 we read that the only Anakim Joshua and Caleb left in the land were in the Philistine cities of Gaza, Gath and Ashdod. Goliath was from Gath (v23). So by refusing to fight with the giant, the Israelites were exhibiting the same fear that kept them out of the land in the first place (Num 13:30-33). But notice it is Caleb who says "we are well able to overcome". Caleb's name means "dog", and I wonder whether Goliath refers to him when he says "am I a dog that you come to me with sticks?" (v43). Goliath knew full well that his descendants had in the past cowered in their cities, afraid of the Israelite onslaught led by Joshua and Caleb.

1. David was introduced to the nation when he defeated Goliath, a giant with whom Israel could not cope. Jesus was introduced to the nation in defeating an even greater enemy than Goliath (Heb 2:14).

2. In defeating Goliath, David made it possible for the Israelites to overthrow the Philistines. Jesus, by his victory, made it possible for his followers to conquer sin and death.

3. David was persecuted by the leaders and people of the nation he helped. The Jewish leaders opposed and finally crucified their Messiah.

4. David left Israel, to go into a "far country" where Saul could no longer seek him (1Sam 27:4). There he awaited the time when he would be called to the kingdom. The Lord Jesus has done likewise (Luke 19:12).

5. During his absence, David gathered around him followers who left all to serve him, and who later helped him to rule the kingdom (1Chron 12:1). Christ is doing likewise today (Acts 15:14;Rev 5:9-10).

6. David returned to Israel at a time of great trouble, when the nation had been invaded and its army defeated (1Sam 31:1). Jesus Christ will do likewise (Zech 14:3-5).

17:36 The Philistine is merely ‘this uncircumcised ...’ David’s view of the Philistines matched that of Saul’s son Jonathan – 1Sam 14:6– an attitude which was not seen in Saul. Hence Saul was afraid of the Philistines.

17:55-58 Whilst it might appear as if Saul did not know David that cannot be so as he had already met David at least once before. Doubtless he wanted to know his family so that he could action the promise he had made – that the family of the one who slew Goliath would be made free in Israel – 1Sam 17:25

17:5,7 The metals mentioned are found in the image in Daniel 2. Brass Dan 2:32- Iron Dan 2:33 and the Bear and Lion of 1Sam 17:34 are found in Dan 7:4,5 respectively. So we see that Goliath really was a man of the flesh. He represented the kingdom of men.

17:51David took Goliath’s sword out of its sheath and killed him. Typically sin was destroyed. The sword, so to speak, was put back in its sheath when the location of the temple was made clear to David – 1Chron 21:27.

“… for who is this uncircumcised Philistine, that he should defy the armies of the living God?”

According to the Midrash, an ancient Hebrew commentary on the Scriptures, David and Goliath were third generation cousins: David descended from Ruth, Goliath descended from Orpah. Orpah means, “the nape of the neck,” Strong’s # <6203>, oref. It was a polite form of saying she turned her back on her mother-in-law. Orpah returned to her mother’s house (Ruth 1:14-15) for her mother was the Queen married to Eglon the Moabite King. Princesses did not die of hunger as widows in a foreign land!

It is recorded that Orpah slept with 100 men and a dog after leaving Naomi and Ruth, and that Goliath was “the son of 100 men and one mother,” in other words, no one knew for sure who his father was. This puts what Goliath said to David in a new light, “… Am I a dog, that thou comest to me with staves?” (1Sam 17:43).

The Jewish Rabbins tell us Orpah married a Philistine giant as a result of a political alliance between Eglon, King of Moab and the Philistine King of Gath. There were still giants living in Moab at that time, but most moved to the coastal plain. The Midrash further records that the real name of Orpah was Harafu, and that she was the mother of four warriors of Gath (2Sam 21:22), Gath being one of the five city-states of Philistine (1Sam 17:23). Goliath is mentioned in 1Sam 17:23, Lahmi is slain in 1Chron 20:5, Saph and Ishbi-benob are mentioned in 2Sam 21:16,18.

Two Moabite sisters married two Israelite brothers from Bethlehem, Chilion and Mahlon (Ruth 1:1-4), and became great-grandmothers to two warring nations, Israel and Philistia!

At some time in our life, we all must face our giants of whatever nature that bring about feelings of hopelessness, helplessness, loneliness, depression, and rejection. We do not make deals with our giants, we do not compromise. Our giants must be defeated and only we can do it. No one can do it for us. Everything that happens is designed to teach us valuable lessons and to help us learn skills needed in order to slay the Goliaths in our life. The weapons of our warfare is the Word of God, the Bible. Goliath’s armour was heavy; our armour is powerful (cf. Eph 6:11-18). Being so armed, we do not cower, we cannot be defeated, but rather enables us to meet life’s challenges head on.

17:13 The three named sons are the three sons who are named – 16:6-9– as Jesse’s sons who would not be king. Now we see that they are not warriors either, unlike David. Whilst they did not put their trust in God David did.

“And there went out a champion out of the camp of the Philistines, named Goliath, of Gath, whose height was six cubits and a span.”

Six cubits and a span is approximately 9 feet 6 inches or 2.90m. However, the Septuagint has Goliath’s height as four cubits and a span, which is approximately 6 feet 6 inches, or 1.98m. While very tall at 6 feet 6 inches, he would not be classed as a giant, as we know it. A cubit is the distance between the elbow and the tip of the middle finger, roughly 18 inches, or 45.7 cm. A span would be around 6 inches, or 15.2 cm. These figures vary slightly according to the individual’s body structure.

The ancient Historian, Josephus, living in the first Century AD, has in Antiquities “a man of vast bulk for he was of four cubits and a span in tallness.” The Dead Sea Scrolls have Goliath also at “four cubits and a span” 4QSam[a].

While the weight of Goliath’s armour would lead us to believe he was a “giant,” it is not proof of it. He, as a warrior, would have been very strong. We read in 2Sam 21:18, the word, “giant” is in relation to Goliath’s family. Giant is “rapha,” # <7497>. While Strong’s defines it as “giant,” rapha is singular for Rephaim, the descendants of the Nephilim.

The word, giants, # <5303> in Num 13:33 is nephil, singular for Nephilim, the sons of Anak. The Moabites called them Emim, # <368> “terror” (Deut 2:10,11). Nephil literally means, “bully, tyrant.” The Israelites failed to wipe out the Anakim in their conquest of the Promised Land and so this race of Cain survived in the Philistine cities of Gath, Gaza, and Ashdod (Josh 11:22). They eventually became known as the Philistines. Goliath was a formidable symbol of Israel’s failure.

The average height of the Biblical Israelites ranged from 5 feet to 5 feet 3 inches, averaging 3 ½ cubits height, as confirmed by historians and archaeologists. No remains were ever found of people in these Biblical times who were 9 (2.7m) to 10 feet tall (3.0m) despite all the trick photography that circulates time to time on the Internet. Archaeologists noted that male human skeletal remains from Biblical times have an average height of slightly less than five and a half feet, so even a shorter Goliath was quite a bit taller than most of the Israelites. Goliath at 6 feet 6 inches would have been very tall for the short Israelites and his being descended from bullies would also have been very intimidating to them!

In our day, people who are 6 feet plus among us are very common and not intimidating. King Edward I of England (1272-1307 AD) was 6 feet 2 inches (188cm). The English King, Edward IV (1442-1483 AD) was the tallest monarch at 6 feet 4 inches (193cm). When in armour, it would make him appear closer to 6 feet 8 inches, making him look like a giant warrior! Mary, Queen of Scots (1542-1567 AD) was 5 feet 11 inches (180cm) and towered over her male contemporaries and definitely over the female ones. Charlemagne, known as Emperor Charles the Great (768-814 AD), was 6 feet 3 inches (190.5cm). Anyone over 7 feet (2.1m) is definitely considered exceptional: http://www.averageheight.co/average-female-height-by-country/http://www.averageheight.co/average-male-height-by-country/

The diminutive stature of the Israelites helps us to understand King Saul as head and shoulders taller than anyone else in Israel. He was the exception for his day, and this would have made Saul the most suited to face Goliath (1Sam 9:2; 10:23), but because of his fear and lack of faith, David offered to take on this Philistine and slew Goliath.

17:1 the way that the Philistines invaded Shochoh is repeated again. On the second time in the reign of the evil king Ahaz – 2Chron 28:18 where the place is called Shocho. Whilst the word <07755> is found on other occasions here and 2Chron 28:18 are the only places where we read of Philistines invading the town.

v.2-3 Notice the origin of Jesus’ words [Matt 5:4] ‘Blessed are they that mourn’. The focus of concern in Isaiah is Zion. Those who mourn for Zion because of its’ Godless state are the ones who will be ‘blessed’ when Yahweh ‘comforts Zion’.

v.10 - Yet again we see the concept of the covering - the covering for our sin - that which allows us to stand before God's throne and be classed as righteous by His grace. This covering is our salvation. It is good that we are reminded of it in so many places.

61:1-2 was fulfilled in the work of Jesus - He told us so Luke 4:18. However built into this message is a wonderful picture of redemption 'proclaim liberty' quotes Leviticus 25:10 - the release of the slaves which prefigured the redemption of the slaves of sin.

:6 In saying that the nation are to be named 'the priests of the Lord' we see Israel restored to that circumstance they enjoyed before they made the golden calf (Exodus 19:6) . This also is to be the status of the redeemed in the kingdom (Revelation 20:6)

61:3The 'oil of joy' speaks of the resurrection - Psa 45:7 has similar language which is picked up (Heb 1:9) to speak of the risen Christ. So we see the wonderful things that Isaiah is speaking of will be fulfilled at the resurrection, not at the time of Israel's return to the land in unbelief.

V.1-2 Christ's victory in the wilderness( Luke 4) showed His understanding of Isaiah's words.(Luke 4:18) The Spirit of God was upon Him to preach, to heal, and to save; not to make stones into bread, not to demonstrate God's protection, or to evade the cross.

V.3 More wonderful insights into the Kingdom continue in this chapter. The righteous are likened to trees which are the result of Yahweh's planting (Isa 60:21). These relate to Ezekiel's vision (Eze 47:12) which is echoed in Rev 22:2.

V.7 Again, land (Israel) as an eternal inheritance is confirmed for the righteous (Gen 17:7,8; Gal 3:29). There is no heaven-going at death here.

V.11 The wonderful promises of God to Israel are as sure as the laws of nature.(Jer 33:20-21) They are also as certain as the fact that seed, planted in the soil under favourable conditions, will grow and produce plant life

I find it fascinating to see how some Old Testament passages are only quoted in part in the New Testament. Today we see Isa 61:1,2 quoted by Jesus in Luke 4:18,19. Jesus stopped reading after “To preach the acceptable year of the Lord.” Why didn't He complete the passage, “and the day of vengeance of our God”? The answer is, I think, that the unquoted part wasn't what He was about, at that time. To preach, to bring good tidings, and to state that God’s kingdom was coming. But no vengeance yet. That would wait until later. This was, after all, His first and only speech in His home town of Nazareth.

God sent His son for a special reason. He anointed him with the Holy Spirit with a special purpose in mind. This purpose is described her in Isa 61:1-3. When Jesus first stood up to address his Jewish brothers in Luke 4, he chose this scripture to introduce himself to them, in case they still saw him as "Joseph's son". But when he quoted this passage he stopped in the middle of v2.

There was a sinister side to the coming of the Messiah, which the audience before him may well have understood. He came to proclaim "the day of vengeance of our God". In stopping where he did, he brought the audience onto his side. The record says that they "marvelled" at the things he said, and the way he said them. Yet Jesus had an ace up his sleeve. Suddenly, when the audience was at it's most appreciative, marvelling at the way he opened up Isaiah's prophecies to them, he deliberately turned on them, pressing what he knew to be a sore spot: even the gentiles are more worthy of the Messiah than you are!

Why did he do this? Well, the answer as always is in the prophecy he was quoting. Verses 1-2 speak of the year of Jubilee. We know this because of the reference to a specific year where liberty would be proclaimed. In quoting this passage Jesus changed one of the words: "to set at liberty those who are oppressed". This is because he was specifically referring to the year of Jubilee and what it was designed to liberate. Have a look in Leviticus 25. "You shall consecrate the fiftieth year and proclaim liberty throughout the land" (v10). "You shall not oppress one another" (v14) and again in v17 "you shall not oppress one another". The Jubilee was designed by God to be a year where all the land and property of a man was returned to him. Thus, if you bought a man's field, you were in effect only renting it from him for the remainder of the current 50 year cycle. This ensured that the inheritance of the poorest people still remained with them, and that the rich didn't oppress the poor in taking away all their livelihood.

Jesus knew full well that this law was being ignored, and so did the people he was speaking to. God's plan, revealed previously in prophecy, was to remove those men who were oppressing His people by ignoring these laws of liberty. This was the day of vengeance. Even though Jesus didn't finish that part of the quote, the people did it themselves. By their reaction to his accusation, they sealed for themselves the doom of that prophecy by taking the son of God to put him to death (Luke 4:28-29, 20:14-16). Quite wonderfully it was the same prophecy that showed Jesus how to illicit this reaction. Isa 61:5 "strangers shall feed your flocks, and the sons of a foreigner shall be your ploughmen and your vinedressers."

V.6 The righteous shall be made priests in the new government order which Jesus shall bring on earth. This promise equates to Rev 1:6. Here, the KJV says kings and priests, but modern translations are more accurate when they say a kingdom of priests.

Planting seeds is an amazing experience. From a handful of little, dry, black dots sprinkled into a seed tray or into a garden, given a little warmth and water, it is incredible how quickly the soil becomes filled with little green shoots.

Isaiah takes the picture of plants growing from seeds when he says, "For as the soil makes the young plant come up and a garden causes seeds to grow, so the Sovereign LORD will make righteousness and praise spring up before all nations." (Isa 61:11)

The difference between the dead-looking, dry, black seed and the bright green, living shoot is too much to recognise. They are almost complete opposites. So somewhere among the nations there must be people, like seeds, who given the right conditions, will begin to grow and change to display God's righteousness and praise in their lives.

It is hard to recognize each individual seed and to know whether it will grow or not, so in order to get the best crop, we water the whole garden, not just the individual seeds in which we see potential. So it must be when we pass on God's living water to seeds that God has planted in people's hearts. If we only water the ones in whom we see potential, we will be disappointed in the crop. But through our efforts, and by God's grace, when we spread the word far and wide, whether now or in the future time that Isaiah speaks of, we will see a crop - multitudes of people living for God, living in righteousness and giving God praise!

When v5 says "strangers shall feed your flocks" this implies there aren't enough Jews to do the work. And v6 tells us that people will call the Jews "priests of the LORD" and "servants of our God" which implies the "strangers" serve God too, but need the Jews to show them the way to God.

This is a picture of the Kingdom time where the newly delivered Jews will become God's representatives to teach the ways of God to the general populous (or "strangers"). The Gentiles will be happy to provide for this priestly class (see v9). Verse 7 says "they shall rejoice in their portion" which would seem to be a reference to the sons of Aaron and the Levites which were provided for by the rest (Num 18:19-21, Deut 14:28-29). This organised group of priests and teachers will cause "righteousness and praise to spring forth before all the nations" (v11) in fulfilment of their original purpose (Exo 19:5-6).

61:6 Being named the priests of the Lord is echoed in Rev 20:6 and expounded as those who attain to the resurrection of life. So we may conclude that Isaiah here is looking to the kingdom when Christ has returned

61:11 The way that the earlier parts of this chapter are quoted by Jesus in Luke 4:18and applies them to himself sets the scene for this chapter. It is speaking, ultimately, about the kingdom of God on earth. So it is fitting that we end the chapter with a picture of the restoration of the garden of Eden – with plants flourishing.

61:4-5 Here we are presented of a picture of the kingdom age when Israel will be respected by all people. All nations, rather than despising Israel, will want to learn of God form them and be associated in the blessings of God upon Israel.

Isa 61:3 We see here the whole reason for our planting, that we may bare fruit Matt 7:16. Where does he plant us? Psa 92:12 The word court means a yard enclosed by his fence, a garden a link back to Eden which was a place of sanctuary Adam was created in Eden he was "planted there", he places us in a sanctuary he takes us out of the world (planted here means TRANSPLANTED) and put us into his santuary. They shall flourish as a palm tree, the most useful tree known to man, are we useful to God if not then Look at Psa 92:7.

Our village has a best kept garded competition every year, who gets the prize? The gardener he plants us that we may bare him fruit that is God manifestation baring him fruit to give our gardener glory.

While on the subject of gardening, have alook at 1Kin 6:17 what do we see in the holy place? A garden! One day Eden will be restored.

When Jesus is in his hometown of Nazareth (Luke 4:16-21), he is given a scroll from Isa. 61 and reads v. 1 and the first part of v. 2 and then stops (Lk. 4:18,19). He then says in v. 21 - "Today this Scripture is fulfilled in your hearing." Why might he have stopped at that point and not have continued reading that 61st chapter?

The context of this passage is the Year of Jubilee. And the only one referred to in Old Testament times was the one in King Hezekiah's day. "You shall eat this year such things as grow of themselves, in the second year that which springs of the same; and in the third year you sow, and reap, and plant vineyards, and eat the fruits thereof" (2 Kings 19:29). Verse 31 there indicates the return of many from their Assyrian captivity - "And the remnant of the house of Judah shall yet again take root downward, and bear fruit upward." So within this passage there is allusion to these events: "liberty to the captives, opening of the prison to them that are bound", etc. The double portion receives mention in Isa. 61:7 - "Instead of their shame my people will receive a double portion, and instead of disgrace they will rejoice in their inheritance; and so they will inherit a double portion in their land, and everlasting joy will be theirs."

Also, in the phrase "deliverance (or release) to the captives", that key word is what the Septuagint version used repeatedly for the Year of Jubilee (Lev 25:28-33). But why stop at that particular spot (according to Luke)? Some have said that the next phrase - "and the day of vengeance of our God" was not for that day but for 40 - or maybe 2000 years in the future. But if that were the case, why wasn't it noted by Luke when Jesus sat down? A likely better approach is to believe that he cited this prophecy and gave a number of fulfillments of it in his own day. That could still leave parts of it open to being fulfilled in the events of AD 70 and/or the time of the end.

Psalm 2 is a great example of one of those prophetic statements with a fulfillment surely in David's day, another in the first century with Jesus before Herod and Pontius Pilate (Acts 4:25-27-), with a final fulfillment at the time of the end (see Rev 19:15; Rev 2:27).

One final point - the reading for that Jubilee sabbath was Deut. 29:9 - 30:20. At least 4 times in that section is "this day" used and nowhere else in the gospels does Jesus use it. So again the Year of Jubilee almost has to be what he was alluding to with the phrase, "this day this Scripture is fulfilled in your hearing."

61:8-9 When Israel were given the law they were to be a good example to the surrounding nations. However they failed in that. When the kingdom is established all nations will see a faithful Israel observing God’s laws and, as a consequence, want to serve Him also. The power of example cannot be underestimated. We should see from this that the way we live can, in a positive way, show God to others. On the other hand we can so easily present a picture which causes others to think that we don’t know God.

7. Isa 61:6-7 - the priesthood of old echoes the Millennial priesthood with Christ as high priest (Exo 19:6,11;Exo 28:1-3;1Pet 2:9-10;Rev 5:10;Heb 5:5,6,10); V6 "And you will be called priests of the Lord" (this will be in the Millennial Kingdom age); V7 the double portion blessings of the first born son, of the Jubilee, of Hezekiah's reign, of Elisha, of the Millennium to soon come (Deut 21:17;Lev 25:22;Zech 9:12); V7 "everlasting joy" (eternal life when Christ returns to earth).

61:10 Isaiah speaks beautifully of the marriage of His son to the faithful when Jesus returns. Jesus weaves this into a parable – Matt 21:1-14 – particularly :10 to show that whilst God had made provision there were those who felt they did not need what God was offering.

Reading 3: Matthew 6

v. 2 - Having glory of men is one of the greatest temptations. It feeds the ego. It is a requirement of human pride. There is a great practical lesson here showing one of the ways to develop that illusive quality of humility. Let us determine to do good works, but let us also determine never to let others know what they are - and then try not to be proud of ourselves for achieving it! Luke 11:43, 20:46, John 5:41-44, 7:18, 1Thes.2:6.

6:9-13 The Lord's prayer is represented (Luke 11:2-4) towards the end of the ministry of Jesus. So this general teaching is represented to his disciples later in the ministry as a personal instruction.

DO NOT BE LIKE THE HYPOCRITES
As we live a Christian life it is very easy to begin to live a hypocritical life, making sure that when we are in public we put on a good Christian face. Some people come to the Sunday service with a smile and graciousness plastered all over their faces, yet they have just been arguing with their spouse or shouting at their children minutes earlier (and I am guilty of that). Jesus points out three things we need to be careful about when it comes to hypocrisy, they are in giving gifts, praying and fasting. When we give gifts we should do it quietly remembering that what we are giving is between God, us and the person who is receiving the gift. The only reason anyone else needs to know is so they can praise us for it and then we will have had our reward from them instead of from God.
The same goes for prayer. Prayers are between us and God. Even public prayer should be a simple and humble affair speaking personally to God and not the audience who may hear us.
Fasting is also between God and us. We do not need to enhance our hunger for the show because we know that God sees.
So let us not "Put on" a Sunday face, but really and truly live it seven days a week.

What did Jesus mean when he said “lay not up for yourself treasures upon earth”? The answer seems obvious, but looking at the rest of the context we do not see any reference to storing up of money or goods. Is it possible that he means something different?

The context is Jesus telling the people, especially the Pharisees, that they ought not to make long prayers in order to show others how pious they were, or make a show of it when they fasted or gave alms. Jesus’ comment on this in v5 and repeated in v16 is: “they have their reward”. Jesus means that they have their reward here and now, on earth, and will not attain to a heavenly reward. This is of course what he means when he says e do not lay up treasures on earth”. Building up ones own righteousness in the sight of others is storing up treasure on earth, and has its own reward. The reward Jesus talks about is the corruption of moth and rust, signifying the decaying and eventual removal of this evil self righteousness way of doing things.

Verse 21 shows how utterly misguided someone can be in his whole outlook on life when he believes he is doing right, but is in fact storing up treasure on earth. His whole body is dark, because his heart is in the wrong place. This is a very subtle thing, and just as the enthusiastically religious Pharisees fell foul to it without realising it, so can we. The answer to it is humility, shown in Jesus’ words in verses 12-15. We have to realise our own sinfulness, repent of it, ask God for forgiveness, then forgive others using the measure with which we have been forgiven of God.

6:2-16 The repeated command :2,6,7,16) commands us to avoid doing those things which appeal to the flesh – after all what is the point in giving or fasting if no one knows about it? That is how the flesh thinks. We must realise that we do not do things to be seen of men.

V34"thought" The Greek word is merimnao 3309 Which means "to be anxious" Providing for tomorrow is one thing. To a certain extent this cannot be condemned. (Luke 16:8-9) Being anxious for tomorrow is always wrong.

V.10 The so-called Lord's Prayer in which Jesus instructs His disciples how to pray contains the statement: Thy kingdom come. Thy will be done in earth, as it is in heaven . The Lord shows strongly that God's dealing with man is on this earth, not in heaven (Psa 115:16).

When the Lord Jesus returns, He will set up a righteous kingdom which will never be destroyed (Dan 2:44). At that time, God's glory will be known (Hab 2:14). Then the will of Yahweh shall be done in earth, as it is in heaven. Let us pray that we will be invited to be part of it.

The Lord's Prayer v 9-13 teaches us to pray, not only for ourselves, but also for our brethren: note the use of the plural "our/us/we".

v 22,23 the eye is like a camera - light enters & an image is imprinted. However in the case of the eye, there is a connection to the brain/mind, which allows interpretation of the image. There are consequences to this - is it the mind of Christ or the mind of the flesh which is interpreting what one sees? Which is it that directs what the eye sees?

6:14 Notice that forgiveness is conditional upon our attitude to others. Now one might say actually it is not. Jesus died for us and we can benefit from his sacrifice. Whilst this is true we must live like he did. Forgiveness of others is a key element of his life. You might like to reflect upon how many times forgiveness is presented as conditional.

A. If heaven = God's abiding place, why would He destroy His home? Compare Matt 6:10. B. If heaven = sky, etc. (sun, moon, stars), why destroy His inanimate creation? Compare Psa 148:1-6. C. If either heavens or earth or both are to be destroyed, that would contradict other passages (see verses under II. B.). D. The "heavens and earth" to be destroyed by fire = society, civilisation, just as Noah's society and civilisation were destroyed by flood. See verses 5 & 6. E. Heavens and earth are often used symbolically (see verses under I. E.); also see Zeph 3:8-10.

V.13And lead us not into temptation seems to be an appeal to prevent Yahweh from inducing us to do evil. But, this is not the case. Yahweh does not induce people to do evil (James 1:13). The word tempted in James is piradzo which means entice; but the word temptation in Matthew is pirasmos which means adversity (i.e. sore trial). And so, the appeal in Jesus’ prayer is to avoid difficult trial; not to be spared enticement.

V.21 If you want to be in the kingdom, then your heart has to be there.

V.24 Yahweh will not entertain the worship of another god, whatever that is (Exo 20:3).

V.25 How much are we influenced by the self-indulgent, narcissistic society in which we live (v.32; Luke 12:29)?

6:20 Jesus repeats this teaching – Luke 12:33 – towards the end of his ministry, speaking specifically to his disciples. This is one of many times we see that Jesus repeats his message. This teaches us two things. Jesus’ disciples (we included) are slow learners and that he is incredibly tolerant of our forgetful nature.

6:10 Note that the first petition after the introductory phrases is for the coming of the Kingdom. Jesus reinforces this later in the chapter in Matt 6:33 . We are in danger of spending too much time on the cares of this world and not concentrating enough on seeking the Kingdom

"... if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness... No man can serve two masters..."

The previous verses talk about not laying treasures on earth, but in heaven, and the verses following speak of not serving money, but serving God. Jesus linked the eye full of light and the eye full of evil right between treasure and money. Why?

We read in Matt 20:15"... Is thine eye evil, because I am good?" In this parable we see Christ's generosity in paying the same amount to all the workers despite the different hours they worked. The complainers' had an evil eye and could not see the beauty of his grace; they could not see the magnanimity of his generosity, and they could not see the depth of his blessings. The evil eye is a worldly eye that sees only money and material rewards. It cannot value heavenly treasure above earthly treasure.

We cannot be busying ourselves in gratifying our covetousness; give God the crumbs, and expect to be in His favour all at the same time. It is one, or the other. If we are to serve God, it must be with a single eye.

“…Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done in earth, as it is in heaven.”

The Lord’s Prayer is a guideline on how to pray. Prayer is not about being ostentatious while praying, nor is it something that ought to be learned and repeated by rote. As all true prayers, it commences with the spirit of “adoption” and ascends to a devout adoration in hallowing our Father’s name.

The word, kingdom, # <932>, basileia, means to “rule.” Jesus prays that God’s will be done in earth as it is already done in heaven. This is not about a kingdom in heaven, but the rule of heaven manifesting itself on earth among mankind. This will be during the 1000-year reign of Christ.

6:21 Jesus statement here is so simple. However it is very powerful. We do those things which we want to do. So if our own hobbies or interest come before the things of God it is because we place a higher value on them.

6:14 One suspects that the people were aware that John the Baptist had been killed. Therefore their suggestion that Jesus was John the Baptist indicates that they believed in the resurrection of the dead. Maybe they had Mal 4:5 in mind. Maybe they thought that John had been raised to do the work spoken of in Malachi.

In an exercise I did with a Bible class recently, we were given a section of the Sermon on the Mount, and told to underline all the instructions for life we found in it. Then, once we had a list of instructions, we were told to pick the hardest one to do. Almost unanimously the whole class chose two of equal hardness: Forgive when someone sins against you, and Don't Worry.

Jesus said this about forgiveness: "For if you forgive men when they sin against you, your Heavenly Father will also forgive you. But if you do not forgive men their sins, your Father will not forgive your sins." (Matt 6:14-15) The logic is there. We can understand the need to forgive, but it is often so hard to do.

Jesus said this about worry: "Therefore, I tell you, do not worry about your life, what you will eat or drink, or about your body, what you will wear." (v.25) Again, the logic is there. We know we should trust God and leave our worries behind, but it is often very hard to do.

Maybe with these two difficult instructions, the key to success is found in these words: "Ask and it will be given to you ... for everyone who asks receives." (Matt 7:7-8) Let's ask God for help to forgive and to stop worrying. If we ask, we will receive. When we receive we will be more willing and able to forgive and find it easier to put our trust in God.

Under the Law of Moses, God was a “Husband” to Israel (Isa 54:5). The Law of Moses, or the Torah was a ketubah, or a marriage contract between God and Israel, Moses being the friend of the bridegroom (cf. John 3:29). Being married to Yahweh was the way the ancient Hebrews understood the covenant of Moses. The Jews understood Exodus and the entire Torah to be a marriage ketubah between God and Israel - Alfred Edersheim, Sketches of Jewish Social Life in the Days of Christ (London, 1908), p.153. This marriage to Israel was nailed to the stake.

Under the Law of Christ, God is no longer the Husband to Israel, as they were now “dead to the law by the body of Christ” (Rom 7:4 cf. Heb 9). We cannot have two contemporary husbands. We are either married to the Law, or to the Messiah. The new covenant was designed to be made up of both Jews and Gentiles ending the disunity among them, both having one husband, Christ (2Cor 11:2).

The Our Father is part of the universal prayers of Christendom. What is often overlooked by this prayer is the now fatherhood of God. We take for granted that God is our Father, yet, the Bible first introduced Him only as “Father” in Matt 5:16. Throughout the entire history of Judaism there is not a single reference to God being addressed directly as Father!

God has many titles and phrases of respect, which were appropriately used to address God by the Jewish people, but the first Jewish rabbi to call God, “Father,” was Jesus of Nazareth. This was a radical departure from tradition, and in almost every recorded prayer of Jesus he addresses God as “Father.” This incurred the hatred of Jesus’ enemies because he dared to speak in such intimate terms with God. What was even more radical was the fact that Jesus told his people that when they pray, to address God as their “Father.” Christ gave us this right and privilege because we have been adopted into God’s family and made co-heirs with him, the only begotten Son of the Father (Rom 8:16-17).

6:8 Jesus’ words really challenge us in the 21st century. We are taught by society to seek our own satisfactions. However Jesus teaches that God knows and by implication will provide what we need. Whilst our needs will be met it does not follow that our desires will also be fulfilled. Can we realise that the things we do not receive are things we do not actually need?

This might seem a funny thing to say, but, Watch your eyes. "The eye is the lamp of the body. If your eyes are good, your whole body will be full of light. But if your eyes are bad, your whole body will be full of darkness. If then the light within you is darkness, how great is that darkness." (Matt 6:22).

This saying of Jesus can be taken very literally. A person who is blind experiences a completely dark life. But it is also a spiritual thought. Jesus is contrasting the good and evil that goes into minds and hearts through our eyes.

We live in a very visual society. Books, television, internet, billboards, and even the way people dress all go in through our eyes. Depending on what we look at, it can fill our lives with good things, or bad things. It can make our lives light in the sight of God, or we can be filled with sin and darkness, separating ourselves from Him.

So much depends on what we choose to look at, and absorb into our lives through our eyes. Men especially need to be aware that we are stimulated sexually primarily through our eyes, and if we allow the wrong stimulus (anything other than our wives), it will cause darkness.

“No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.”

There is this false assumption that churches or ecclesia in order to become a non-profit organization that gains a tax-exempt status, must obtain a 501c3 form from the government. This means they do not have to file federal income tax forms, and individuals associated with the organization may write off donations on their taxes after filling out and filing IRS Form 1023.

Since churches/ecclesia are already tax exempt, it is puzzling why either would seek tax exemption through the 501c3 Corporation. Here is what a Senior IRS Officer said: "I am not the only IRS employee who's wondered why churches go to the government and seek permission to be exempted from a tax they didn't owe to begin with, and to seek a tax deductible status that they've always had anyway. Many of us have marveled at how church leaders want to be regulated and controlled by an agency of government that most Americans have prayed would just get out of their lives. Churches are in an amazingly unique position, but they don’t seem to know or appreciate the implications of what it would mean to be free of government control." - Steve Nestor, IRS Senior Officer, IRS Publication 526, quoted by Peter Kershaw, In Caesar's Grip, self-published, 2000; See also Thomas Lake, Romans 13 In a Constitutional Republic, Xlibris Corporation, 2011, p. 9, ISBN: 9781456846886 (emphasis added).

In 1974, then Senator, Lyndon Baines Johnson sought to decrease the power of the churches and came up with the 501c3, which puts them under the control of the government, limiting what they can preach and cannot preach. This deception may be read at: http://hushmoney.org/501c3-facts.htm/ Those who are under 501c3 are government and not God controlled preachers, no matter how they want to rationalize it!

We live in an age where the Bible is mocked and scoffed, evil is good and good evil, and the pulpits are silent. Public schools have taken God and the Bible out, and the pulpits are silent. Abortion at any stage is legal, and the pulpits are silent. Scriptures are twisted and perverted, and the pulpits are silent. The Christian culture is being destroyed in front of our very eyes, and the pulpits are silent. Every man is doing not what is wrong in their eyes, but what is right in their eyes, and the pulpits are silent. Why? It is thanks to L.B. Johnson and the 501c3 that the government controls the preachers. Those who are not part of the 501c3, are being persecuted, threatened, some killed, they are taken off the airways until only the government controlled preachers are left to do the government’s bidding, and they love to have it so.

While there are various usages for the word “beast,” the prophet Daniel used the image of four beasts to represent governments (Dan 7). Then in Rev 13, we read of the amalgamation of these various governments into one global “beast” (cf. Rev 19:20). The apostle Peter in 2Pet 2:12, calls the lost as “brute beasts,” and the unfaithful woman who associates with the beast is referred to as "riding the beast" (Rev 17). Are we making ourselves one with the beast by riding the beast for gain?

6:33 Jesus’ assurance that those who seek the kingdom as their priority will not be found lacking draws on the words of Psa 37:25 and Prov 10:3. Whilst there may be privations in this life faithfulness to God will bring an eternal reward.

“The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness!

Christ describes the eye that lights the entire body (cf. Luke 11:34-36). Our eyes can see good or evil. If we perceive goodness, it will radiate outward from within our hearts and minds (cf. Luke 6:45). If we allow our eyes to meditate on evil, we will emanate evil (cf. Prov 23:7).

In addition to light detected by the eyes, research shows that the whole body is a receptor to light! Light shining on any part of the body can be detected, which then signals the pineal gland to stop producing the hormone, melatonin. The pineal gland is very similar to the human eye. It has a lens, cornea and retina that reacts to the presence of light, but unlike the eyes, this “eye” doesn’t “see” things, and is situated inside the darkness of the skull. It goes beyond physical sight. It is a small bean-sized endocrine gland, shaped like a pine cone. It is situated at the back of the brain between its two hemispheres very close to the pituitary gland. It regulates the endocrine system, sleep, mood, and stress.

This tiny gland 20 micron in length, contains calcite crystals that interact with electromagnetic fields, and produce bioluminescence, a form of light. The word crystal comes from the Greek word krystallos, and means “frozen light.” The crystals generate their own magnetic field, which interacts with the environment and Earth’s electromagnetic field! It is referred to as the Piezoelectric Effect. It stores energy from within and without, so that what we think, intend, words we speak, the environment we place ourselves in, and what we believe is energy stored within the crystals of the pineal gland! Our every thought has a different frequency, which means that the kind of thoughts we harbour interact with our environment, affects our behaviour and health be it for good or bad!

The pineal gland has been called the “Seat of the Soul” by Rene Descartes, Scientist, Mathematician, and Philosopher, because the hormones and chemicals it creates when functioning properly enables us to function in the manner fully intended. Interestingly, Peniel (pronounced much like pineal) means, “Face of God” (Gen 32:30).

Unhealthy factors calcify the gland, hardening it, and when this happens, it’s lights out and sicknesses ensue. The good news is we can decalcify and reactive our pineal gland. Relaxation, meditation, walking in the light in a dark world (Josh 1:8; Psa 1:2; 119:97; Rom 7:22; Eph 5:8-14) activate the pineal gland.

The pineal gland is the light receptor of the Body, and if our eye be single, we are light beings (Matt 5:14; 1Thess 5:5); we will stay focused on the one thing needful (Luke 10:42). What a spiritual lesson from this tiny and miraculous gland! God is light and in Him is no darkness at all (1John 1:5). If His light, His Word permeates inwardly in us, it will manifest itself outwardly (Matt 5:15,16). “For God who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ” (2Cor 4:6).